Biblical Parables in Theology

At Luke 6:39 the King James version has "And he spake a metaphor unto them." That suggests that the parables are allegories; for example, the parable of the Good Samaritan discharge be see as an allegory of tolerance. At Luke 6.39 the Catholic New American Bible has "He also used images in speech production to them," which is almost literal in setting up the plan of poetic imagery as a device of communicating. Indeed, Luke 6.39 production with "Can the blind lead the blind? shall they not both(prenominal) fall into the ditch?" Having established the image, the chapter develops the idea of the need to jitney the people in the new way of thinking to the highest degree God that Jesus is promoting. Whether that passage can be interpreted as justification for an ecclesial apparatus or a firmness of the superiority of what will become Christian doctrine to Judaic doctrine is less relevant than the present point that figuration is apply to make a point.

Another example of allegory can be found in Rev. 5. It develops a narrative well-nigh images of fantastical beings and beasts, but it is one of two that has been described as presenting washbowl the Divine's "inaugural view of heaven." In Rev. 5 John observes those in heaven more or less sacking about the Lord's business, preparing, as it turns out in the narrative, to make clean disposition of the universe inhabited by mankind. Also in Revelations 5, Jesus is figured as both lion and lamb.

At Revelations 5:5 a l

Then shall he say also to them on the leftover hand, Depart from me ye cursed into everlasting fire, prepared for the devil and his angels (Matthew 25:41). . . .

Paul Tillich, Systematic Theology, 3 vols. (Chicago: University of Chicago Press, 1951-1963), 111.

Evolving knowledge of indwelling law all on its own suggests that allegory is a useful and perhaps essential linguistic device for scriptural interpretation. In light of the contributions of the scientific method to the body of charitable knowledge, many of the images and narratives in the bible must be state to have fantastical elements. Even so, there is compelling tell within the biblical text itself that the uses of allegory were entirely intentional.

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